“Divan-e Shams is a masterpiece of wisdom and eloquence. It is often said that Rumi had attained the level of a “Perfect Master” and as such. Rumi at the age of thirty-seven meets Shams Tabrizi (the sun of Tabriz) “a weird figure wrapped in coarse black felt, who flits across the stage for a moment and. Divan-e Shams Tabrizi (Shanm-e Tabrizi: Complete Works) [Jalaleddin Rumi] on *FREE* shipping on qualifying offers. Divan-e Shams is a.

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Search the history of over billion web pages on the Internet. I was the more ready to follow his advice as the Sufi doctrines had even then begun to inspire me with the strauge and irresistible fascination which a religion of love and beauty exercises over certain minds. Browne having lent me his copy of the Tabriz Edition of the Divan, I worked through it page by page, selecting the poems that pleased me best and translating them in prose or verse.

The present volume is an outcome of that experiment. It is not, however, merely a rechauffe. My original dissertation was based upon a single text and left many difficulties unsolved. In 1 collated a splendid manuscript of the Divan preserved m the Vienna Hofbibliothek, and on my return I examined one of equal importance, which the authorities of the Leyden University Library generously placed at my disposal.

As regards interpretation also much has been gained. In a wider knowledge of Sufi literature, and especially of the Masimvi, I found the key to passages which seemed hopelessly obscure.

The comparative method may be abused ; its value is beyond dispute. Tabrizzi has few ideas, but an inexhaustible wealth and variety of illustration. Among a thousand fluttering masks the interpreter is required to identify each old familiar face.

Dian-e one mask reveals more than another, and when that has been penetrated, its neighbour can no longer dissemble the likeness which hitherto remained unrecognised. I do not, of course, pretend to have understood everything: Sufiism is neither an exact science nor a popular history of the Creation. This enigmatic and ambiguous style, of which the Divan is a masterpiece, will always leave ample room for conjecture, even though its chief characters are easily deciphered.

While the Masnavl is accessible in the scholarly abstract of Mr Whinfield and the laborious but amazingly unpoetical version of Bk. For a notice of both the reader is referred to the Introduction. I have included three odes which appear in the Auswahl ; the rest are now published in Europe for the first time. IX of selection was not a simple one, and I have necessarily relied on my own taste and feeling.

Divan-e Shams by Rumi

If my book were not addressed to students of Persian rather than to lovers of literature, I should have been tempted to imitate Abu Tammftm, whose Hamdsa is a compilation of verses torn from their context.

Such a plan is peculiarly favoured by the loose structure tabrixi the ghazal, where couplets complete in themselves are strung together in the slightest fashion. But as no writer can fairly be judged by fragments, however fine, I have endeavoured to make this anthology a true and sufficient reflexion of the whole Divan. My translation seeks to reconcile the claims dwan-e accuracy and art: Thus I have not rendered saffi. Finally, my warmest thanks are due to Professor Cowell, who lent me his two manuscripts of the Divan ; to Mr E.


I would also declare my obligation to the staff of the Cambridge University Press for the admirable way in which they have printed a very troublesome text.

Trinity College, July Silfiism in Persian poetry. Criticism of the Divan Editions and Manuscripts of the Divan Addenda and Corrigenda. Comparative Table of passages quoted from the Masnavl. References to the Tabriz Edition of the Divan are by page and beyt; those to the Preface of that Edition are by page and line. This list includes only those editions which have not been specified. Akhlaqi Jalall Lucknow, Dabistdntabrii by Shea and Troyer Paris, Deutsche Mystikered.

Ghiyasu ‘Hughat, a Persian Dictionary Lucknow, Gulshani liCized. Hafiz, the Divan of, ed. Rosenzweig-Schwannau Wien,etc. Hariri, les Seances de, publiees en A tube avee tin commentaiie choisi par Silvestre de Sacy Paris,etc.

Diwan-e Shams-e Tabrizi

Schlechta- Wssehrd Wien, Nassau Lees Calcutta, Juan de la Cruz, in the Bibliotcca de autores Espanoles, Vol. De Goeje and others Lugduni Batavorum,etc. The Divani Shamsi Tabriz acquaints us with a striking literary phenomenon 1. It is true that books have been ascribed by ambition or malice to those who had no hand in producing them. It is true, again, that while the fashion of pseudonymous authorship is everywhere understood and practised, in Persia the poet k la mode cannot dispense with a takhallus, which instead of exciting curiosity and sparing modesty a blush serves to gratify the generous patron, to immortalise a place or event, to unfold some characteristic, and in fine to secure that its tqbrizi shall not for all time lie buried under one of those cumbrous family trees that betray alike the poverty and confusion of Mohammedan nomenclature.

But here is no question of takhallus 9forgery, or composition holding up to ridicule the imagined author. The Divan was never attributed to Shamsi Tabriz, who probably died before it was complete. Why then does his name appear on the title-page riwan-e at the end of most of the odes?

Selected Poems From Divan-e Shams-e Tabrizi

Why should a poet who ranks with Firdausi and Hafiz lay on the brow of an unknown dervish his wreath of imperishable lyric song? We may pass lightly over the apocryphal genealogy which connects him diwam-e Abu Bekr, the first Caliph. Another account depicts the king as jealous of his growing influence and popularity.

Copious extracts are given by Redhouse in his translation of Bk. I have also consulted Daulat Shah Tadhkiratu ‘l Shu’ara, p.

Maulana Rumi Online: Divan-e Shams Tabrizi

XVII few friends about A. Four years were spent at Arzanjan in Armenia, and seven at Laranda. Jalal succeeded to the vacant chair 3. Although the fame 1 ‘Attar was born in a. The dramatic fitness of this encounter leads one to suspect that it is only ben trovato.

Jalal took a second wife, Kira Khatun, who survived him. Aflakl states that he had previously visited Aleppo and Damascus, and that on his return to Qoniya he devoted nine years to the Btudy of theosophy with Burhanu ‘ddin. He embraced accordingly the pantheistic doctrines which had early taken root in the barren soil of Islam, and sown broadcast over the Mohammedan empire by a long series of wandering saints, sprang up and blossomed with oriental luxuriance. It will be proper to set down here the few facts preserved by tradition concerning this weird figure, wrapped in coarse black felt, who flits across the stage for a moment and disappears tragically enough.


But Riza Kuli asserts T. This date a. Forty years did Reason plunge me in care; At three score and two I was made a prey and eschewed worldly meditation. Daulat Shah gives a somewhat different version. XIX Even his parentage is uncertain. According to others he was born in Tabriz, where his father carried on the trade of a cloth-merchant j’jj 5. Guyard, Fragments rclatifs ft.

His character was despotic and overbearing; lie was extremely bitter in his sermons, and likened his learned auditors to oxen and asses. Hazrati Risalat the Prophet. XXI accessible isolation was quickly overshadowed, if not dethroned, in the hearts of its worshippers, by the dei minores daemons, angels, heroes and the like forming a luminous staircase between earth and Heaven.

These subordinate hierarchies, more or less remote from the divine Essence, seemed to offer a practicable hope, even a measure of responsive sympathy: Bo with the Sufis. Professing to adore a universal abstraction, they make individual men the objects of their real worship. What we call evil is intrinsically good, though it seems imperfect in relation to ourselves. The mischievous effect of such theories on vulgar and uneducated minds need hardly be pointed out.

Hagan Babb ft h was flattered by his adherents with divine honours and a fanatical devotion that braved the worst tortures of impotent revenge. For instance, in the last beyt of one of his ghazals he says, referring to Shamsi Tabriz: The theory that all prophets are identical dowan-e each other and with God is expounded in the Mnsnavi Bftlaq Ed.

Shams fled to Tabriz. Thither he was followed by his convert, who brought him back in triumph, but soon a fresh outbreak of persecution caused him to undertake a journey to Damascus 1where he stayed for twp years. Most of his ghazals were composed during this period of separation. Here the course of events becomes obscure. Apparently Jalal, unable to forego the society of his dearest friend, sent his son, Sultan Walad, to Damascus, charged with the task of finding Shams and recalling him to Qoniya.

Soon after his shams-ee he vanished mysteriously. Most authorities agree that he was put to death: The news has come! Shamsi Tabriz is in Damascus. If he is in Damascus, what mornings will appear! That any of the extant versions is founded on knowledge seems highly improbable; they may be described as legends begotten by the credulous imagination of the dervish, stamped on the floating currency of popular superstition, and accepted by the biographer without scruple.

Blessed be God, the lord of all creatures! From that day to the present time no trace of that spiritual monarch has appeared. This zhams-e in the year Each of the aforementioned villains was speedily involved in calamity and perished.